We will now begin to proceed through chapter eleven of Daniel.
Awillataq Daaniyel kapitel 11-ani aturauta aallartissaagut.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Ala da ni na shekara ta fari ta Daryawush Bamede, ni kaina na tsaya domin in tabbatar da shi, in kuma ƙarfafa shi. Yanzu kuwa zan nuna maka gaskiya. Ga shi, har yanzu sarakuna uku za su tashi a Farisa; na huɗu kuwa zai fi su duka arziki ƙwarai. Da ƙarfinsa, ta wurin dukiyarsa, zai tā da kowa gāba da mulkin Girka. Sa’an nan wani sarki mai ƙarfi zai tashi, wanda zai yi mulki da iko mai girma, ya kuma aikata yadda yake so. Kuma sa’ad da ya tashi, mulkinsa zai karye, a raba shi zuwa ga iskoki huɗu na sama; ba kuwa ga zuriyarsa ba, ba kuma bisa ga ikon mulkinsa da ya yi ba: gama za a tumɓuke mulkinsa, har ma a ba waɗansu dabam da waɗancan. Daniyel 11:1–4.
Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.
ꦒꦧꦿꦶꦲꦺꦭ꧀ ꦲꦩꦶꦴꦮꦶꦠꦤ꧀ ꦢꦤꦶꦲꦺꦭ꧀ ꦏꦁꦩꦤꦮꦶ ꦲꦶꦪꦫꦩ꧀ꦥꦸꦤ꧀ ꦒꦼꦒꦪꦸꦠ꧀ ꦏꦭꦮꦤ꧀ ꦢꦫꦶꦪꦸꦱ꧀ ꦲꦶꦁ ꦠꦲꦸꦤ꧀ ꦏꦥꦶꦁꦱꦠꦸꦤꦺ, ꦪꦲꦶꦏꦸ ꦠꦲꦸꦤ꧀ ꦲꦶꦁ ꦱꦠꦶꦪꦤꦺ ꦏꦁ ꦧꦸꦗꦁ ꦢꦫꦶꦪꦸꦱ꧀, ꦲꦶꦪꦺꦴꦩ꧀ ꦥꦼꦥꦠꦶꦃꦲꦺ, ꦊꦁꦒꦲ꧀ ꦧꦧꦶꦭꦺꦴꦤ꧀ ꦭꦤ꧀ ꦩꦥꦠꦻ ꦧꦺꦭ꧀ꦱꦱꦂ. ꦢꦤꦶꦲꦺꦭ꧀ ꦱꦼꦢꦁ ꦤꦫꦶꦩ ꦥꦁꦭꦶꦲꦠꦤ꧀ ꦲꦶꦏꦶ ꦲꦶꦁ ꦠꦲꦸꦤ꧀ ꦏꦥꦶꦁꦠꦺꦭꦸꦤꦺ ꦏꦶꦫꦸꦱ꧀, ꦩꦼꦤꦸꦠ꧀ ꦲꦪꦠ꧀ ꦏꦥꦶꦁꦱꦠꦸ ꦧꦩ꧀ꦧꦁ ꦱꦼꦥꦸꦭꦸꦃ, ꦩꦏꦤꦺ ꦒꦧꦿꦶꦲꦺꦭ꧀ ꦱꦼꦢꦁ ꦤꦼꦠꦼꦥꦏ꧀ꦏꦺ ꦢꦫꦶꦪꦸꦱ꧀ ꦭꦤ꧀ ꦏꦶꦫꦸꦱ꧀ ꦏꦭꦺꦃ ꦭꦩ꧀ꦧꦁꦭꦩ꧀ꦧꦁ ꦏꦁ ꦩꦭꦩ꧀ꦧꦁꦏꦺ “ꦮꦼꦏ꧀ꦠꦸ ꦥꦸꦁꦏꦱꦤ꧀.” ꦧꦺꦭ꧀ꦱꦱꦂ ꦭꦤ꧀ ꦧꦧꦶꦭꦺꦴꦤ꧀ ꦏꦸꦏꦸꦩ꧀ꦥꦸꦭ꧀ ꦎꦭꦺꦃ ꦏꦏꦸꦮꦠꦤ꧀ ꦩꦼꦢꦺꦴ-ꦥꦂꦱꦶ ꦲꦶꦁ ꦠꦲꦸꦤ꧀ 538 SM.
“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.
「居魯士包圍巴比倫，並於主前538年以計略奪取此城；隨著伯沙撒被波斯人殺死，巴比倫王國也就不復存在了。」烏利亞·史密斯，《但以理書與啟示錄》，46。
In the year 538 BC, Daniel recorded chapter nine.
Ana 538 qabel al-milad, Daniel yektib al-fasl et-taseʿ.
“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.
«Теџев сырхат алдыңкы бүлекте [сегизинчи бүлекте] Бэлшацардың үчүнчү жилында, б. э. ч. 538-ж. берилген эди. Сол эледе, Дарийниң да биринчи жили болған жилда, бу бүлекте [тоққузинчи бүлекте] баян етилидиған вақиәләр йүз бәргән». Uriah Smith, Daniel and the Revelation, 205.
The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.
داریۇسنىڭ بىرىنچى يىلى، يەنى بەلشەسارنىڭ ئۈچىنچى ۋە ئاخىرقى يىلى بولغان مىلادىدىن ئىلگىرىكى 538-يىلى، پەرۋەردىگار كالدېيلەرنىڭ زېمىنىنى جازالاپ، ئۇنى ۋەيرانە قىلدى.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Uka țänna yä mǝdr hullu mǝdrä bäḳḳäl nägärna yä mäsänkät yihonal; ännä ännäzih agärot läBabilon nǝgus sabʿa amat yäggäzalu. Nägär gin sabʿa amat siyämällu, yäBabilon nǝgusǝnna yaččin hager, yähullät näfs yäfäṣṣämu bädäläččäw ʾǝqäbäṭallähu, yilal Egziʾabǝher; yäKäldäwiyan mǝdrǝnǝm yäzäläʾäläm mädäbädabiya adärgallähu. Ermiyas 25:11, 12.
In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.
دە آیهیه، مەولانا وشهی «پس» بەکارەوە دەنێت، کاتێک دەچێتە ناو سزای بابڵ. «پس» ئەوەی بابڵ وێران و چۆڵ بکرێت، مەولانا کاری چاکی خۆی بۆ گەلی خودا ئەنجام دەدات.
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.
Ala, ni Yehova kahin, ba ta shekara saba’in sun cika a Babila, zan ziyarce ku, in cika muku maganata mai kyau, ta wurin mayar da ku zuwa wannan wuri. Irmiya 25:10.
The captivity of seventy years began in 606 BC.
Pangulipon han kapitoan ka tuig nagtikang han 606 BC.
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
«Assa sana waggoota torbaatamii bara dhaloota Kiristoos dura 606 irraa jalqabaman, Daaniyel amma gara xumura isaaniitti dhihaachaa akka jiran hubate.» Uriah Smith, Daniel and the Revelation, 205.
The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.
হত্তৰ বছৰৰ বন্দিত্ব খ্ৰীষ্টপূৰ্ব 606 চনত আৰম্ভ হৈছিল, আৰু খ্ৰীষ্টপূৰ্ব 536 চনত সমাপ্ত হৈছিল, যি বেলশজ্জৰৰ মৃত্যুৰ আৰু খ্ৰীষ্টপূৰ্ব 538 চনত বাবিলনৰ উজাৰ হোৱাৰ দুবছৰ পিছত। সেয়া চাইৰাছৰ তৃতীয় বছৰ আছিল। গাব্ৰিয়েলে হিদ্দেকেল নদীৰ ভাববাণী চাইৰাছৰ তৃতীয় বছৰত স্থাপন কৰিছে, আৰু অধ্যায় এগাৰোৰ বৰ্ণনা দাৰিয়ৱৰ প্ৰথম বছৰৰ উল্লেখেৰে আৰম্ভ কৰে; আৰু এইদৰে তেওঁ দুটা নিৰ্দিষ্ট বছৰ চিনাক্ত কৰিছে। খ্ৰীষ্টপূৰ্ব 538 চন আৰু খ্ৰীষ্টপূৰ্ব 536 চন—উভয়েই নিৰূপিত সময় আছিল; খ্ৰীষ্টপূৰ্ব 538 চন আছিল সেই নিৰূপিত সময়, যেতিয়া হত্তৰ বছৰৰ ভাববাণী সমাপ্ত হ’ব লগা আছিল, আৰু খ্ৰীষ্টপূৰ্ব 536 চন আছিল সেই নিৰূপিত ভাববাণীমূলক সময়, যেতিয়া খ্ৰীষ্টপূৰ্ব 538 চনৰ “পিছত”, প্ৰভুৱে তেওঁৰ লোকসকলৰ কাৰণে নিজৰ মঙ্গলকৰ কাৰ্য সম্পন্ন কৰিব।
538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.
538 BC i 536 BC su oba određena vremena, i predstavljena su dvjema istorijskim ličnostima: jedna je bila prvi kralj Medije, a druga prvi kralj Persije. Kraj sedamdeset godina doslovnog Izraela u ropstvu u doslovnom Babilonu predstavljao je hiljadu dvjesta i šezdeset godina tokom kojih je duhovni Izrael bio u ropstvu u duhovnom Babilonu, od 538. godine naše ere do 1798. godine. Godina 1798. bila je „određeno vrijeme“, a tada je otpočeo period koji je proročki označen kao „vrijeme svršetka“. Godine 538 BC i 536 BC, koje su predstavljene kao „određeno vrijeme“, takođe označavaju početak perioda predstavljenog kao „vrijeme svršetka“.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
«Аҧраҿы иҟоу Анцәа иуахәама, ари инеиԥынкыланы ишыҟаз аџьабаа-ӡыблаара даара иӷәӷәаӡаз ари ҩынҩажә шықәса раахыс, Вавилонтәи ахапсара аамҭазы ахапсара иҭакыз Израиль иҭынхацәа ишыҟаз еиԥшҵәҟьа ахапсара иҭакын». Prophets and Kings, 714.
All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.
ᎾᏂᎥ ᏗᎧᎿᏩᏛᏍᎬ ᎤᏟ ᎢᏳᎵᏍᏗ ᎬᏗ ᎤᎾᏓᏅᏙᎢ ᎤᎵᏍᏆᎸᏗ ᎢᎦᎵᏍᏆᏗᏢ, ᎥᏝ Ꮎ ᎯᎠ ᎤᏜᏓᏅᏛ ᏧᏂᎧᎵᎢᏍᏔᏅ ᎪᎯ ᎢᎬᏱᏱ ᎠᏂᏍᏆᏂᎪᏗᏱ ᎤᏃᎯᏳᏒᎢ; ᎵᏍᎪ 538 B.C. ᎠᎴ ᎤᏬᏴᏍᏗ ᏓᎵᏯᎻ, ᎠᎴ 536 B.C. ᎠᎴ ᎤᏬᏴᏍᏗ ᏌᎢᎳᏍ, ᎤᏂᏤᎸᎯ Ꮎ “ᎠᏰᎵ ᎠᏍᏆᏂᎪᏙᏗ” 1989 ᎤᏕᏘᏴᏛᎢ, ᎠᎴ ᎠᏂᏔᎵ ᎤᏂᏬᏴᏍᏗ ᎤᏂᏟᎶᏍᏔᏅ ᎤᏍᏗᏩᏛ ᏕᏆᏏᏕᏂ ᎴᎦᏂ ᎠᎴ ᏕᏆᏏᏕᏂ ᏊᏏ ᎢᎬᏱᏱ. 538 B.C. ᎠᎴ 536 B.C. ᎤᏂᏟᎶᏍᏔᏅ ᎠᏓᎪᏙᏗ ᎦᏙᎯᏳᏍᏗ ᎢᎬᏱᏱ, ᎥᏝᏃ ᎠᏂᏔᎵ ᎢᎦᎦᏛ ᎨᏒ ᏗᎨᏒ ᏌᏉ ᎠᏓᎪᏙᏗ ᎦᏙᎯᏳᏍᏗ ᎤᏂᎦᏔᎲᎢ. Ꮎ “ᎠᏰᎵ ᎠᏍᏆᏂᎪᏙᏗ” ᎠᏓᎪᏙᏗ ᎦᏙᎯᏳᏍᏗ ᎠᏂᏔᎵ ᏗᎦᏘᏴᏛ ᏧᏓᎴᎿᎭᏍᏗ ᎤᏩᏒᎢ, ᎠᎴ ᎢᎦᏛ ᎢᏳᏍᏗ, ᎴᎦᏂ ᎠᎴ ᏊᏏ ᎢᎬᏱᏱ ᎤᎾᏍᏗ ᎢᏳᏍᏗ, ᎠᏂᏔᎵ ᏗᎦᏘᏴᏛ ᏌᏉ ᎢᏳᏕᏘᏴᏛ ᎠᏂᏍᏆᏂᎪᏛᎢ. ᎠᏎᏃ ᎾᏍᎩ ᎤᏓᏅᏙ ᎨᏒ ᎤᏣᏘ ᎠᏍᏆᏂᎪᏛ ᎤᏍᏗ ᎢᎬᏱᏱ ᎠᏍᏓᏩᛏᎢ; ᎠᏰᎵ ᎠᏍᏆᏂᎪᏙᏗ ᎠᏓᎪᏙᏗ ᎦᏙᎯᏳᏍᏗ ᎼᏏ ᎤᏕᏘᏴᏛ ᎧᎸᎬᎢ ᎨᏒ, ᎡᎳᏂ ᎠᎴ ᎼᏏ ᎤᎾᏕᏅᏗ ᎤᏕᏘᏴᏛ ᎨᏒ, ᎠᏦᎢ ᏧᏕᏘᏴᏛ ᏧᏕᎳᏓᏅᏔᏅ. ᎦᎶᏁᏛ ᎤᏕᏘᏴᏛ ᎧᎸᎬᎢ, ᏣᏂ ᏗᏓᏬᏍᎩ ᎠᎴ ᎦᎶᏁᏛ ᎤᎾᏕᏅᏗ ᎤᏕᏘᏴᏛ ᎨᏒ, ᏑᏓᎵ ᎢᏯᏅᏓᏗ ᏧᏕᎳᏓᏅᏔᏅ.
With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.
ꯑꯦꯟꯇꯤꯀ꯭ꯔꯥꯏꯁ꯭ꯇꯀꯤ ꯃꯥꯏꯊꯣꯡ ꯂꯩꯔꯦꯕꯥ “ꯑꯔꯣꯏꯕ ꯃꯇꯝ” ꯍꯥꯏꯕꯁꯤ 1798 ꯑꯃꯁꯨꯡ 1799 ꯅꯤ꯫ ꯐ꯭ꯔꯦꯟꯆ ꯔꯤꯕꯣꯂꯨꯁꯟ ꯑꯁꯤ ꯃꯥꯎꯄꯨ ꯈꯪꯗꯕꯥ ꯑꯃꯅꯤ, ꯑꯗꯨꯒ 1789 ꯗꯒꯤ ꯍꯧꯔꯛꯏ ꯑꯃꯁꯨꯡ 1799 ꯗ ꯂꯣꯏꯁꯤꯟꯈꯤ, ꯃꯈꯣꯏꯒꯤ ꯑꯄꯣꯏꯟꯇ ꯇꯧꯕ ꯃꯇꯝꯗ, 1798 ꯑꯁꯤꯁꯨ ꯑꯄꯣꯏꯟꯇ ꯇꯧꯕ ꯃꯇꯝ ꯑꯃꯅꯤ꯫ ꯃꯈꯣꯏ ꯑꯅꯤꯃꯛꯅ ꯂꯣꯏꯅꯅ ꯁꯥꯅꯥꯅ ꯁꯥꯇꯁꯤꯟꯕ ꯃꯔꯟ ꯑꯗꯨ ꯁꯥꯍꯟꯅꯈꯤ, ꯑꯃꯁꯨꯡ ꯁꯥꯅꯥꯅ ꯑꯗꯨꯒ ꯃꯊꯛꯇ ꯆꯠꯂꯒ ꯑꯗꯨꯒ ꯃꯊꯛꯇ ꯄꯥꯜꯂꯤꯕ ꯅꯨꯄꯤ ꯑꯗꯨꯁꯨ ꯁꯥꯍꯟꯅꯈꯤ꯫ ꯗꯦꯔꯤꯌꯁ ꯑꯁꯤ “ꯑꯁꯦꯡꯕ ꯐꯥꯟ” ꯍꯥꯏꯕ ꯃꯐꯝ ꯑꯗꯨꯗꯒ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯟꯃꯤꯁꯤꯡ ꯆꯠꯍꯜꯂꯒ ꯃꯥꯒꯤ ꯌꯥꯏꯐꯔꯥ ꯄꯤꯗꯨꯅ ꯃꯥꯏꯄꯥꯛ ꯈꯨꯗꯣꯡꯆꯥꯗꯨꯅ ꯃꯥꯒꯤ ꯌꯥꯏꯐꯔꯥ ꯄꯤꯕ ꯅꯤꯡꯊꯧ ꯑꯗꯨ ꯅꯤ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯔꯤꯒꯟꯗꯨ ꯃꯁꯥꯒꯤ ꯃꯥꯏꯄꯥꯛ ꯍꯣꯠꯅꯔꯛꯄ ꯃꯤ ꯑꯣꯏꯅꯥ ꯈꯨꯠꯌꯦꯛ ꯄꯤ꯫ ꯃꯍꯥꯛꯅ “ꯑꯌꯔꯟ ꯀꯔꯇꯦꯟ” ꯍꯥꯏꯕ ꯑꯁꯦꯡꯕ ꯐꯥꯟ ꯑꯗꯨ ꯊꯨꯡꯗꯣꯛꯄꯗꯨꯅ ꯃꯥꯒꯤ ꯌꯥꯏꯐꯔꯥ ꯄꯤ꯫ ꯁꯥꯏꯔꯁ ꯑꯁꯤ ꯄ꯭ꯔꯊꯝ ꯕꯨꯁꯗꯨ ꯈꯨꯠꯌꯦꯛ ꯄꯤ, ꯃꯔꯝꯗꯤ ꯁꯥꯏꯔꯁꯀꯤ ꯃꯤꯡ “ꯁꯥꯏꯔꯁ ꯇ꯭ꯔꯦꯠ” ꯑꯣꯏꯅ ꯈꯪꯉꯤ, ꯑꯃꯁꯨꯡ ꯖꯣꯔꯖ ꯕꯨꯁ ꯄ꯭ꯔꯊꯝ ꯑꯁꯤ ꯕꯨꯁ ꯈ꯭ꯔꯥ ꯍꯦꯟꯒꯠꯄꯥ ꯑꯗꯨꯅꯤ, ꯑꯗꯨꯒ ꯑꯔꯣꯏꯕ ꯕꯨꯁ ꯑꯁꯤ ꯕꯨꯁ ꯈ꯭ꯔꯥ ꯍꯦꯟꯊꯕ ꯑꯗꯨꯅꯤ꯫
Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”
Anin aĝalliden sinen ninig uuḷḷun kinguvak malġuq aŋunlu ullut malġuk taapkua sivulliatatagik nalliutilgit iñiqatigiiktaaqtut ataasiŋŋuqsut symbol-ŋuruq. Atausriq nalunaiqsipkaqtuq ukiuni sivullerni 70-ni Babylon-m rule-gisikpat. Taamna ukiuni 70-ni sivullik nalautaa tikinniqsuq 538 BC-mi, taamalu Darius-mik sivulliaqtitaulluni. Piññaġniq captivity-m ukiuni 70-ni nalautaanik tikinniqsuq 536 BC-mi, taamalu Cyrus-mik sivulliaqtitaulluni. Katitlugit nalunaiqsipkaqtaat “time of the end,” when prophetic light is to be unsealed. 1798-mi first angel of Revelation fourteen tikiññiqsuq “time of the end”-mut, aŋunlu Sister White uqaqtuq taamna angel “was no less a personage than Jesus Christ.”
In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.
ሰለስተኛው ዓመት በቂሮስ ዘመን፣ ሚካኤል፣ የእግዚአብሔር ሕዝብ አለቃና ለመላእክት ዋና መልአክ፣ ከቂሮስ ጋር ሊሠራ እና ቂሮስ ለእግዚአብሔር ሕዝብ ወደ ኢየሩሳሌም እንዲመለሱ እና ከተማይቱን፣ መቅደሱን፣ እንዲሁም አደባባዮቿንና ቅጥሮቿን እንዲሠሩ የሚፈቅዱትን ከሦስቱ አዋጆች የመጀመሪያውን እንዲናገር የሚመራውን ብርሃን ሊያጸና ወረደ። ያ ሥራ በ1798 በ“መጨረሻው ዘመን” የተጀመረውን የመጀመሪያውንና የሁለተኛውን መላእክት ሥራ ይወክል ነበር።
The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.
Ang paglusong ni Miguel sa panahon ng kawakasan noong mga araw nina Dario at Ciro ay kumakatawan sa pagdating ng unang anghel noong 1798, at magkasama nilang tinutukoy ang pagdating ng iisang anghel sa “panahon ng kawakasan” noong 1989. Nagsimula ang 1989 sa yugto ng “panahon ng kawakasan,” at ito rin ay isang takdang panahon. Ang isang takdang panahon ay tumutukoy sa pagwawakas ng isang makahulang yugto ng panahon. Ang paghihimagsik noong 1863, sa unang “Kadesh” ng makabagong espirituwal na Israel, ang naging pasimula ng isang yugto na may isang daan at dalawampu’t anim na taon na nagtapos sa “panahong itinakda” noong 1989. Ang isang daan at dalawampu’t anim ay ikapu, o isang ikasampu, ng isang libo dalawang daan at animnapu, at sa katapusan ng isang libo dalawang daan at animnapung taon noong 1798, ang kilusan ng unang anghel ay dumating sa kasaysayan. Sa katapusan ng isang daan at dalawampu’t anim na taon, noong 1989, ang kilusan ng ikatlong anghel ay dumating sa kasaysayan.
In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.
Daniel ክፍል አሥራ አንድ ቁጥር አንድ ውስጥ ገብርኤል የተወከለው ታሪክ ከቂሮስ ጋር እንደሚጀምር፣ በፍጻሜውም ዘመን በ1989 እንደሆነ ለመለየት ጥንቃቄና ትክክለኛነት ያሳያል። ቂሮስ ታላቁ በዚያ ስፍራ ታላቁን ቡሽ ይወክላል፣ ከእርሱም በኋላ ሦስት ነገሥታት ይከተላሉ፤ ከዚያም ከሁሉም እጅግ የበለጠ ባለጠጋ የሆነ አራተኛ ንጉሥ ይመጣል። እንግዲህ ሁሉን ግሪክን የሚያነሣሣው ያ ባለጠጋ አራተኛው ንጉሥ ከ1989 ጀምሮ ስድስተኛው ፕሬዚዳንት ነው።
In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.
దశమ అధ్యాయంలోని సంఘటనలలో దానియేలు శోకించుచున్నవానిగా ప్రతినిధీకరించబడెను; ఆ శోకానుభవములో అతడు దర్శనమును చూచుచుండగా క్రీస్తు స్వరూపమునకు మార్చబడెను. ఇరవై ఒక్క దినముల శోకకాలము పునరుత్థానముతో ముగియుచున్న మరణకాలమును సూచించుచున్నది. దశమ అధ్యాయమందు మీఖాయేలు పరలోకమునుండి దిగివచ్చెను; యూదా ఏడు లో ఆయన దిగివచ్చునప్పుడు మోషేను పునరుత్థానపరచెను. ప్రకటన గ్రంథము పదకొండవ అధ్యాయమందు మోషే (మరియు ఏలీయా) సంహరింపబడి, మూడున్నర సంకేతాత్మక దినములు వీధిలో మృతులై పడిఉండిరి. తరువాత మోషే, (ఏలీయాతో కూడి) “ఒక గొప్ప స్వరము” చేత పునరుత్థానపరచబడిరి.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ukusalirhabaxa imihla emithathu nesiqingatha, uMoya wokuphila ovela kuThixo wangena kubo, bema ngeenyawo zabo; kwehla uloyiko olukhulu phezu kwabo babebabona. Beva ilizwi elikhulu livela ezulwini lisithi kubo, Nyukani nize apha. Benyukela ezulwini ngelifu; zaza iintshaba zabo zababona. ISityhilelo 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
Ёл resurrects-и “великий голос” — это голос архангела, а архангел — Михаил.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Yexudan galisk’ebeba, khma mghaRaliT, mTavari angelozis xmiT da ghmertis saqviriT; da kristeshi mkvdarni pirvelad aRdgebian. 1 Tesalonikelta 4:16.
The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.
Историята, в която Мойсей и Илия са убити и възкресени, е историята на запечатването на сто четиридесет и четирите хиляди. Тази история започна на 11 септември 2001 г. с „първия глас“ на ангела от Откровение осемнадесета глава, който сестра Уайт определя като идващ тогава, когато големите сгради на Ню Йорк бяха сринати. „Вторият глас“ от осемнадесетата глава на Откровение прозвучава при скоро идващия неделен закон, когато другото Божие стадо е призовано да излезе от Вавилон. Именно в тази история — историята на запечатването — Даниил е представен като променян в образа на Христос чрез съзерцаване на видението „marah“, което е женската форма на видението „mareh“. Това е „причинителното“ видение, което „причинява“ образът, който се съзерцава, да бъде възпроизведен в онези, които го съзерцават.
That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.
Тамбуун тэмдэглэх түүх болон Даниелын аравдугаар бүлэг дэх хувирал нь Мосе, Елиа, Даниелаар төлөөлүүлэгдсэн хүмүүсийг Тэр амилуулж, өөрчлөх үед Михаилийн бууж ирэлтийг багтаадаг. Тэр амилуулалтыг тэргүүн тэнгэрэлчийн “агуу дуу хоолой”-гоор гүйцэлдүүлдэг бөгөөд ингэснээр эхний ба сүүлийн дуу хоолойны дунд гурав дахь “дуу хоолой”-г бий болгодог. Эхний ба сүүлийн дуу хоолой хоёулаа нэг ижил, учир нь хоёулаа Илчлэл номын арван наймдугаар бүлгийн дуу хоолой юм. Дунд дахь дуу хоолой бол тэрслүү байдлыг төлөөлдөг газар мөн. Учир нь Михаил Мосег амилуулахдаа, тэрслүү байдлын зохиогч Сатан эсэргүүцэн тэнд байсан боловч, Сатантай маргалдаагүй юм.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
Sine Michael baş melek, Mûsa’nın bedeni hakkında İblis’le çekişip tartıştığında, ona karşı sövücü bir itham ileri sürmeye cesaret etmedi; ancak, “Rab seni azarlasın,” dedi. Yahuda 7.
The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.
سلىينغ تايم شروع ڀاي جيهينڪو 11 سيپٽمبر 2001 تي شروعات ملي، ۽ جلدي اچندڙ سنڊي لا تي ختم ٿئي ٿو، اهو “سچ” جي دستخط سان نشانيل آهي؛ ڇاڪاڻتہ ان مدت جي وچ ۾، جولاءِ 2023 ۾، آرڪيئنجل جي وڏي آواز مسيح ۾ مئلن کي جيئرو ڪرڻ جو ڪم شروع ڪيو، اهي جيڪي سندس وچين آواز کي ٻڌڻ چونڊين ٿا۔ غور ڪريو تہ 2023، 2001 کان ٻاويهه سال پوءِ اچي ٿو، ۽ ٻاويهه، ٻه سئو ويهه جي ڏهين حصي جيترو آهي، جيڪو الوهيت ۽ انسانيت جي وچ ۾ ڳانڍاپي جي علامت آهي، ۽ بحاليءَ جي پڻ هڪ علامت آهي۔
In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.
In July 2023, nikel anghel a awan ti basit a tao ngem isu met laeng ni Jesucristo, ket isu ti Kinapudno, isu pay ni Miguel, ken isu ti Alpha ken Omega a bumababa agraman ti maysa a mensahe iti Imam-ana. Ti bassit a libro iti Imam-ana isu ti paset ni Daniel a naserraan agingga kadagiti maudi nga aldaw.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
«ᱨᱮᱵᱮᱞᱮᱥᱚᱱ ᱨᱮ ᱵᱟᱭᱵᱮᱞ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱟᱢ ᱯᱩᱛᱷᱤ ᱡᱚᱢ ᱟᱨ ᱢᱩᱪᱟᱹᱫ ᱟ᱾ ᱱᱚᱰᱮ ᱫᱟᱱᱤᱭᱮᱞ ᱯᱩᱛᱷᱤᱭᱟᱜ ᱯᱩᱨᱟᱹᱣ ᱧᱟᱢᱚᱜᱼᱟ᱾ ᱢᱤᱫ ᱫᱚ ᱢᱟᱨᱟᱝᱼᱯᱩᱨᱟᱱ; ᱮᱴᱟᱜ ᱫᱚ ᱨᱮᱵᱮᱞᱮᱥᱚᱱ᱾ ᱚᱱᱟ ᱯᱩᱛᱷᱤ ᱚᱠᱟ ᱢᱩᱫᱽᱨᱟᱹ ᱞᱮᱱᱟ, ᱚᱱᱟ ᱨᱮᱵᱮᱞᱮᱥᱚᱱ ᱫᱚ ᱵᱟᱝ, ᱢᱮᱱᱠᱷᱟᱱ ᱫᱟᱱᱤᱭᱮᱞᱟᱜ ᱢᱟᱨᱟᱝᱼᱯᱩᱨᱟᱱ ᱨᱮᱱᱟᱜ ᱚᱱᱟ ᱦᱤᱥᱥᱟ ᱚᱠᱟ ᱢᱩᱪᱟᱹᱫ ᱢᱟᱦᱟᱞ ᱥᱮᱫ ᱨᱮ ᱡᱩᱲᱟᱹᱣᱟᱠᱟᱱᱟ᱾ ᱫᱩᱛ ᱟᱡᱟᱜ ᱟᱫᱮᱥ ᱮᱢᱟᱫᱟ, ‘ᱢᱮᱱᱠᱷᱟᱱ ᱟᱢ, ᱦᱮ ᱫᱟᱱᱤᱭᱮᱞ, ᱠᱟᱛᱷᱟᱠᱚ ᱢᱩᱫ ᱠᱟᱛᱮ, ᱟᱨ ᱯᱩᱛᱷᱤᱠᱚ ᱢᱩᱫᱽᱨᱟᱹ ᱢᱮ, ᱢᱩᱪᱟᱹᱫ ᱥᱚᱢᱚᱭ ᱡᱟᱠᱮᱫ.’ Daniel 12:4.» Acts of the Apostles, 585.
The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.
تاريخچەن دانييال پەيغەمبەرنىڭ ئاخىرقى كۈنلەرگە دائىر بولغان بۆلىكى ئون بىرىنچى بابتىدۇر. ئۇ ئون بىرىنچى بابنىڭ ئاخىرقى ئالتە ئايىتىدۇر؛ ئەمما تېخىمۇ ئېنىق ئېيتقاندا، بۇ ئاخىرقى ئالتە ئايەتتە شۇ باب ئىچىدە بايان قىلىنغان تارىخلار قايتا تەكرارلىنىدۇ.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Wathembe isikhathi sokulahla. Izikhathi ezinzima ziphambi kwethu. Izwe liyanyakaziswa ngumoya wempi. Maduze izigigaba zosizi okukhulunywe ngazo eziprofethweni zizokwenzeka. Isiprofetho esisesahlukweni seshumi nanye sikaDaniyeli sesicishe safinyelela ekugcwalisekeni kwaso okuphelele. Okuningi komlando okwenzekile ekugcwalisekeni kwalesi siprofetho kuyophindwa.” Manuscript Releases, number 13, 394.
Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.
ئەللەھىن ئون بىرىنچى بابىنىڭ ئون ئالتىنچى ئايىتى، قىرىق بىرىنچى ئايەتتە قايتىلانغان بىر تارىخنى كۆرسىتىدۇ؛ چۈنكى بۇ ئايەتتە شىمال پادىشاھى شان-شەرەپلىك زېمىندا تۇرۇدۇ. ئون ئالتىنچى ئايەتتىكى تارىخ، رىم گېنېرالى پومپېي يەھۇدا بىلەن يېرۇسالېمنى ئەسىرلىككە ئېلىپ كىرگەن ۋاقىتنى بەلگىلەيدۇ.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Anma amayna kqunka paypa contra shamuyta munanman hina ruwanka, manataq pipas paypa ñawpaqenpi sayanqachu; chaymantaq hatun sumaq allpapi sayanqa, mayqanpas paypa makinanwan tukusqa kanqa. Daniel 11:16.
I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.
Сьаны ниэ хъæуын ахъаз кæнын уыцы æмдзæвгæйы, цæмæй нæ зæрдæм дарæм уыцы æмдзæвгæйы разы цы æмдзæвгæтæ ис, уыдоныл нæ фæндон, æмæ уымæ гæсгæ ныр æрæвæрын уый бамбарыны. Нæ фæндон уын æвдисын уый, æмæ æртæ æмæ цыппар æмдзæвгæйы Александр Туйдæр-Иуæгъуыйры паддзахад æрбыхсынæй фæстæмæй кæцы историйы рауайы, уый райдайы 1989 азы, æмæ уыйæй фæстæ ивдисы Украинæйы нырыккон хæсты, Путинæй Ныгуылæны тыхтæм ныхмæ уæлахиз, æмæ уымæй фæстæ Путинæй йæхи уæлахиз, кæцы хæццæ кæны æхсæзæм æмдзæвгæмæ.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
«Бэйп цІыфым Антиох, къилъфыгъэ къэралыгъэ лъэпкъым и къан, и пащхьэ щыIэфыжьыгъэп, ауэ Антиохым къыщIэмыщIа римхэм, ар къыщыIуагъэм. Иджыри зэрыIуатэ щыщ къэралыгъэхэм мы къыхэкIуэ псом и пащхьэ къыщыIэфыжьыгъэп. Сириэ къагъэхъуэжыж, рым империем щыщIаIуэу къагъэувыIэж, Помпейм, Христос къыкIэлъыкIуэ иплIыщIэ блы 65-ым, Антиох Азиатикъос и хъуэпсэгъуэхэр къыIигъэхьэж, Сириэм рым провинцэу къигъэхьэж.»
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Ang mao rang gahum magatindog usab sa Yutang Balaan, ug magalamoy niini. Ang Roma nahimong nalambigit sa katawohan sa Dios, ang mga Judio, pinaagi sa pakigsaad niadtong 161 BC, ug sukad nianang panahona nagkupot kini ug halangdong dapit sa kalendaryo sa tagna. Apan wala kini makabaton ug hurisdiksiyon ibabaw sa Judea pinaagi sa tinuod nga pagpanakop hangtod sa 63 BC; ug kini nahitabo sa mosunod nga paagi.
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
«Միհրդատէսի՝ Պոնտոսի արքայի դէմ իր արշաւանքից Պոմպէոսի վերադարձի ժամանակ, Յուդայի թագի համար պայքարում էին երկու մրցակիցներ՝ Հիւրկանոսը եւ Արիստոբուլոսը։ Նրանց գործը ներկայացուեց Պոմպէոսին, որը շուտով տեսաւ Արիստոբուլոսի պահանջների անարդարութիւնը, սակայն կամենում էր այդ հարցի վճիռը յետաձգել մինչեւ Արաբիա իր վաղուց փափագած արշաւանքից յետոյ՝ խոստանալով այնուհետ վերադառնալ եւ նրանց գործերը կարգադրել այնպէս, ինչպէս արդար եւ պատշաճ կը թուէր։ Արիստոբուլոսը, ըմբռնելով Պոմպէոսի իրական տրամադրութիւնները, շտապ վերադարձաւ Յուդա, զինեց իր հպատակներին եւ պատրաստուեց վճռական պաշտպանութեան՝ հաստատ վճռած, ինչ վտանգ էլ որ լինէր, պահել թագը, որը, ինչպէս կանխատեսում էր, պիտի վճռուէր ուրիշին։ Պոմպէոսը մօտից հետեւեց փախստականին։ Երբ նա մօտեցաւ Երուսաղէմին, Արիստոբուլոսը, սկսելով զղջալ իր ընթացքի համար, ելաւ նրան ընդառաջ եւ փորձեց հաշտեցնել գործերը՝ խոստանալով լիակատար հնազանդութիւն եւ մեծ գումարներ։ Պոմպէոսը, ընդունելով այս առաջարկը, զինուորների մի ջոկատի գլուխ Գաբինիոսին ուղարկեց՝ գումարը ստանալու համար։ Բայց երբ այդ զօրավար-փոխանորդը հասաւ Երուսաղէմ, գտաւ, որ դարպասները փակուած են իր առաջ, եւ պարսպի վրայից նրան ասուեց, թէ քաղաքը չի մնայ այդ համաձայնութեանը»։
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
«Պոմպեոսը, որպեսզի այս կերպ անպատիժ կերպով չխաբվեր, շղթայեց Արիստոբուլոսին, որին իր մոտ էր պահել, և իսկույն իր ամբողջ զորքով արշավեց Երուսաղեմի դեմ։ Արիստոբուլոսի կողմնակիցները ցանկանում էին պաշտպանել քաղաքը, իսկ Հիրկանոսի կողմնակիցները՝ բացել դռները։ Վերջիններս, լինելով մեծամասնություն և հաղթելով, Պոմպեոսին ազատ մուտք տվեցին քաղաք։ Այնուհետև Արիստոբուլոսի հետևորդները նահանջեցին տաճարի լեռը՝ լիովին վճռած պաշտպանելու այդ վայրը նույնքան հաստատ, որքան Պոմպեոսը վճռած էր այն նվաճել։ Երեք ամսվա վերջում պատի մեջ այնպիսի ճեղք բացվեց, որ բավական էր գրոհի համար, և այդ տեղը սրի բերանով առնվեց։ Սարսափելի կոտորածի մեջ, որ հաջորդեց, տասներկու հազար մարդ սպանվեց։ Պատմիչը նշում է, թե հուզիչ տեսարան էր տեսնել քահանաներին, որոնք այդ պահին զբաղված էին աստվածային պաշտամունքով, հանգիստ ձեռքով և անսասան նպատակադրությամբ շարունակելով իրենց սովորական ծառայությունը, ասես բոլորովին անգիտակից լինելով վայրենի խռովությունից, թեև իրենց շուրջը իրենց բարեկամներին մատնում էին կոտորածի, և թեև հաճախ իրենց իսկ արյունը խառնվում էր իրենց զոհերի արյանը»։
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.
«Сугубо прекратив войну, Помпей разрушил стены Иерусалима, передал несколько городов из-под власти Иудеи под власть Сирии и наложил дань на иудеев. Так впервые Иерусалим был посредством завоевания отдан в руки той державы, которой предстояло держать «славную землю» в своей железной хватке, доколе не поглотит её совершенно». Uriah Smith, Daniel and the Revelation, 259, 260.
We will continue this study in our next article.
Nɗa ci gaba da wannan nazari a makala ta gaba.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
«Факт того, что среди Божьего народа нет ни разногласий, ни волнений, не следует считать решающим доказательством того, что они твердо держатся здравого учения. Есть основание опасаться, что они, возможно, не проводят ясного различия между истиной и заблуждением. Когда при исследовании Писаний не возникают новые вопросы, когда не появляется расхождение во мнениях, которое побудило бы людей самим исследовать Библию, чтобы убедиться, что они имеют истину, тогда многие ныне, как и в древние времена, будут держаться предания и поклоняться, не зная чему.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“এননাংয়ে কায়া মি যে, এথিলা বর্তমান সত্য গ্বেহ-বিচাঙবা ফাও ফাংথিবা আংগাং আখেদা মখোয়না মখোয়গী তাবা করিগি ওইবা হায়বু খঙদে। মখোয়না মখোয়গী থাজবা-শিনগী প্রমাণশিংবু খঙদে। বর্তমান মতমগী থবক অদুদা মখোয়গী চুম্না মরম খঙবা লেইতে। চাং-শাৎপগী মতম অদু লাকপা মতমদা, হৌজিক অতোপ্পশিংদা ৱাহৈদোক্লিবা নিপাশিং অমুক্তা, মখোয়না তৌরিবা মতশিংবু খুঙগৎলকপা মতমদা, মখোয়না পীগদ্রিবা মতীক চাবা মরম লেইত্রবা পীরকপা মরম অমদি ওইরিবা ওইবা পাম্বা অমা কয়া ফংগনি। মখোয় এদুম ওইনা চান্নরিবা ওইদ্রিঙৈদা, মখোয়গী অচৌবা অজ্ঞানতা অদুবু মখোয়না খঙদ্রে। অমসুং চার্চতা লেইবা মীয়াম অমনা মখোয়না তাবা করিগি ওইবা খঙই হায়না লৌরে; অদুবু, য়ানশিন্নবা উঠকদ্রিঙৈদা, মখোয়না মখোয়গী মরক্তা লেইবা নুংশিবা অদুবু খঙদে। মখোয়গা থাজবা মান্নবা মীয়ামদগী মখোয়বু খায়দোক্লগা, মখোয়গী থাজবা শন্দোক্নবা মখোয়বু মখোয় মচাশিংনা অমত্তনা অমসুং মখোয় অমত্তনা লেপ্পা তৌগদবা মতমদা, মখোয়না সত্য ওইনা ইয়েংলিবা মরমশিংগী মখোয়গী ৱারোলশিং করম্না খুদোংচাবা ওইরে হায়বু ঙমখ্রে হায়না উবগনি। মসি অচুম্বনি মখোয়গী মরক্তা হিংবা ঈশ্বরদগী খঙহন্দোকপা অমসুং নিপাশিংদা হৌজিক খুমনবা লোইশিনখ্রে, মীয়ামী মরমশিংবু ঈশ্বরী জ্ঞানগী মহুত্তা থম্লগা।”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Bha Dia a’ dùsgadh a shluaigh; ma dh’fhailicheas dòighean eile, thig saobh-chreideamhan a-steach nam measg, agus criathraichidh iad iad, a’ dealachadh na mollach bhon chruithneachd. Tha an Tighearna a’ gairm air gach neach a tha a’ creidsinn a fhacail dùsgadh à cadal. Thàinig solas luachmhor, iomchaidh don àm seo. Is e fìrinn a’ Bhìobaill a tha ann, a’ nochdadh nan cunnartan a tha dìreach oirnn. Bu chòir don t-solas seo ar treòrachadh gu sgrùdadh dìcheallach air na Sgriobtairean agus gu rannsachadh ro-gheur air na dreuchdan a tha sinn a’ cumail. B’ e toil Dhè gum biodh uile thaobhan agus dreuchdan na fìrinn air an rannsachadh gu h-iomlan agus gu buan, le ùrnaigh agus trasgadh. Chan fhaod creidmhich fois a ghabhail ann am barail agus ann an smuaintean neo-shoilleir mu dè a tha a’ dèanamh suas na fìrinn. Feumaidh an creideamh a bhith stèidhichte gu daingeann air facal Dhè, air chor is, nuair a thig àm na deuchainn agus a thèid an toirt an làthair chomhairlean airson freagairt a thoirt airson an creidimh, gum bi iad comasach air adhbhar a thoirt airson an dòchais a tha annta, le macantas agus eagal.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Agitate, agitate, agitate. Ang mga paksa nga aton ginapresentar sa kalibutan dapat mangin buhi nga realidad sa aton. Importante gid nga sa pagdepensa sang mga doktrina nga aton ginakabig nga pundamental nga mga artikulo sang pagtuo, indi gid naton tugutan ang aton kaugalingon nga maggamit sang mga argumento nga indi bug-os nga husto. Mahimo ini nga magapahilum sa isa ka manugkontra, apang wala sini ginapasidunggan ang kamatuoran. Dapat naton ipresentar ang matinlo kag matuod nga mga argumento, nga indi lamang makapahilum sa aton mga kontra, kundi makasarang man sa pinakamalapit kag pinakamatinlo nga pagsusi. Sa sadtong nag-edukar sang ila kaugalingon bilang mga debater, may daku nga peligro nga indi nila pagatrataron ang pulong sang Dios nga may pagkamatarung. Sa pagsugata sa isa ka manugkontra, dapat mangin mainiton naton nga tinguha ang pagpresentar sang mga paksa sa amo nga paagi nga mapukaw ang pagkombinse sa iya hunahuna, sa baylo nga magtinguha lamang nga maghatag sang pagsalig sa tumuluo.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
«Adamaýatyn intellektual ösüşi nähili bolanda-da, ol bir pursat hem Mukaddes Ýazgylary has uly nur üçin düýpli we yzygiderli öwrenmegiň zerur däldigini pikir etmesin. Biz halk hökmünde aýratynlykda pygamberlikleriň okuwçylary bolmaga çagyrylýarys. Hudaýyň bize görkezer her bir nur şöhlesini saýgarmagymyz üçin, biz yhlas bilen gözegçilik etmelidiris. Biz hakykatyň ilkinji şöhlelenmelerini tutup almalydyrys; we doga bilen edilýän öwreniş arkaly has aýdyň nur alnyp bilner, ol bolsa başgalaryň öňünde beýan edilip bilner.
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.
“الله تعالٰی جي ماڻھو جڏهن بي فڪر ۽ پنهنجي موجوده روشنيءَ تي مطمئن ٿين ٿا، تڏهن اسان يقين ڪري سگهون ٿا تہ هو انهن تي مهربانيءَ جي نظر نہ ڪندو. سندس مرضي اها آهي تہ اهي هميشه اڳتي وڌندا رهن، جيئن انهيءَ وڌندڙ ۽ سدائين وڌندڙ روشنيءَ کي حاصل ڪن جيڪا انهن لاءِ چمڪي رهي آهي. ڪليسيا جي موجوده حالت الله کي پسند نہ آهي. هڪ قسم جي خوداعتمادي اندر اچي ويئي آهي، جنهن انهن کي ائين محسوس ڪرائي ڇڏيو آهي تہ وڌيڪ سچائي ۽ وڌيڪ وڏي روشنيءَ جي ڪا ضرورت نہ آهي. اسين اهڙي وقت ۾ جيئرا آهيون جڏهن شيطان ساڄي هٿ ۽ کاٻي هٿ، اسان جي اڳيان ۽ اسان جي پٺيان ڪم ڪري رهيو آهي؛ ۽ تنهن هوندي بہ اسين هڪ قوم جي حيثيت ۾ ستل آهيون. الله جي مرضي آهي تہ هڪ آواز ٻڌو وڃي، جيڪو سندس ماڻھن کي عمل لاءِ جاڳائي.” Testimonies, volume 5, 707, 708.